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Mulahos Movement
The Mulahos Movement, or the abstraction movement is a recent school of mysticism within the Ayba'dhja Asiaha'wabha. Developed within the Safferid reign, the Mulahites seeks to marriage identities as one singular identity with multiple faces. It has in its philosophy become one of the few theological movements that have bridged between religious society and secular society as a humanist school of thought. The Mulahos proposes that in all the world and even in human creation all things are inter-related and much the same. The images, importance, and personality of God or gods is - from a secular standpoint - very much the same persons, but woven into the fabric of society based on how each society views the world around it. To this effect, the philosophy preaches a strain of thought best described as being syncretic. The Mulahites base their argument on the perception of a common focus - an animal or a man - through how the focus is perceived in a limited way through perceiving it in a small way. An individual might declare a man a drum, if he could only perceive the sound of its heart. Likewise another might perceive the same as a tree if he could only feel the subject. But each man - and each society - is only capable of seeing a minute amount of the metaphysical subject. Eytomology The word mulahos [mulla-hos] is derived from the Hamalfite word of the Hamal-i Shea dialect for the abstract or the unknown (versus the regular Hamalfite word: molhos [mol-hoos]). Followers often adopt the title of Mulahite, or 'People of the Abstract/Unknown' and commit to the ideology of the unknowability of The Sisters or gods. History Religious abstraction was proposed by the Magi Awar ibn-Shawi. The earliest papers and transcriptions of his sermons regarding the foundations of the Mulahosite philosophy date to the Hamalfite year of 4797. During which year the Safferids were at one of their peaks, and Magi Awar ibn-Shawi was known to be advocating a environment of unity between and quell the friction between the Ayba'dhja Asiahwabha and the dynastic court. While active during the reign of Caliph Shirod ibn-Zoman al-Sahlid al-Safferid he advocated a new approach of support for the Caliph to promote solidarity in the realm. His preaching had accumulated a modest following of commoners, priests, and intellectuals as well as some of the tribal nobility. However in the polarized environment of the religious society at the time he failed to completely speak to the full Sun and Moon Cult. His continued activity in any event forced the cult to strip him of his title and decanonize him, forcing him to assume a life of hermitage. While meditating in exile in the desert Awar and his ideology met allies with a community of mystics following the Shafati movement. It was through them that abstractionism persisted from persecution. Within the cities and in Haison the philosophy was embraced by the proto-liberal intelligentsia movement who used it as a picture of the ideal society. A number of political and social philosophers and poets became attracted to the movement. It wasn't until the reign of Khodor ibn-Samun al-Michindi and his guided authority that the philosophy wasn't fully re-embraced by the theological mainstream as a point of debate and discussion, after the death of its founding priest. Theology The basis of the movement is based on the metaphor of the tortoise, where-in a group of blind men touching an especially large turtle bases their judgement on what it is they are feeling. The man who strokes its shell observes that the animal is merely a rock, and nothing more. The one that strokes its neck believes it a snake. And the one that feels the feet believes it to be the roots of a tree embedding itself into the sand. In the metaphor, the animal often plays the role of the cosmological and the people gathered around it the people of the known world. And that our physical conditions hamper one's abilities to see what exists beyond the fabric of tangible reality. As per its Hamalfite roots, the movement does not use this to deny Mombadin but merely asserts that he had a gift that allowed him to more broadly perceive the world and take in much more of the nature of the Goddess' themselves. But yet still they are much too large for even he to have witnessed, and that for them to be fully witnessed in a physical sense they must approach an enlightened individual as a finite avatar; the horse. Mulahos ideology expands to the pagan gods and spirits of the Folk Cults, supporting the Sun and Moon cult assertion that the gods of old are not individuals but aspects of the two sisters. But extends an offering in that they exist as the Gods that are worshiped, but defined within the existence of the two sisters, who are themselves a piece of the greater fabric of spiritual existence. So that in worship to any one, the prayers flow upwards to the greater spiritual existence. Cosmology In-line with the Ayaba'dhja Asiahwabha's teachings of heaven, the Mulahites propose that there is a higher, purer plane of existence where all good souls go, carrying their Barakih with them to create the unified, pure spirit of the individual under the warm and kind glow of the goddesses. However the Mulahite propose it a step further, stepping into the realm of heresy according to the fundamentalists. Denying the popular image of heaven - or the Unseen Universe (''Aalaam Ghalib) - ''as being a vast courtyard of succulent, rich garden the Mulahites propose instead that the Aalaam Ghalib is purely a merger with the greater spiritual fabric that the Goddesses themselves are a part of under their cosmology. This fabric is either often referred to as the Aalaam Ghalib or Al-Bramad, the plane in which the individual is annihilated to become pure, the conscious becomes nearly equal to God and can perceive and know as much as it, becoming omnipotent in all manners. Secular Abstraction The secular side of the philosophy adapts the teachings of the Mulahites for daily use and legislative purpose in governance and daily life, though largely this much is handled by the educated aristocracy. But the fundamental pursuit of secular abstraction is the study and purpose of symbols, language, and the acceptance of or adaptation of either to reach a common goal and create a common identity. While in a religious perspective the ideology marries the spiritual identity into a single form, the secular approaches the vast multitude of concepts and language on much the same way: they're all the same ways of observing or describing the same fundamental goal of all peoples. And the ultimate key to achieving the common goal is acceptance of the fact, or use of the fact to steer them. Difference is only made because of presentation. Abstract philosophers therefore propose that a leader must make a direct effort to form a common national mythology that comprises all the peoples, and to do so in a common tongue all men know or will know. This mythology must address all the strengths as much as the faults, but to make isolated faults a common one so that it might become a strength. Notable Mulahite Leaders Awar ibn-Shawi The founding proponent of the theology, Awar promoted the idea that all gods are in fact the same god, but of different faces of the same being. He promoted the metaphor of 'the fabric' as a symbollic representation of the gods as opposed to the idealized, anthropomorphic images that they take across tribes and cultures. Although alternatively he has also written that the gods might be imagined as a being both male and feminine with an infinite number of faces. It was not incorrect to prayer or honor a single face if it made the magnificence of the holy approachable, but great care must be taken to simply know there is much more behind the single face and to not spite other men for seeing any of the other faces. Murzazi ibn-Salel al-Rashdun Murzazi represents the modern idealization of the secular mulahite. In his papers he writes primarily about the importance of symbols. To him, all societies have in common a similar set of goals in which different symbols and words describe these goals in different ways. He proposes the only antagonism between people is attachment to these particular symbols as that society's idealization of their world order, and not as a different representation of the common world order. Also dabbling in theological mulahos he defies in a way the common conception that there is a single god or entity with infinite identities but there's a countable - although not totally comprehended, yet - pantheon of gods who all go by different names across society. Like his theories on symbols, gods become symbols of virtuous aspects. From his symbolic perspective he reigns his religious arguments into the more secular and opines that the gods seek not to directly intervene in the world, and exist in the perceivable world as an emulation of nature and of personally desirable skills and that prayer and ritual should not be conducted as a hollow plea for assistance from the divine but as an exploration of the qualities that make that god so they might be attained. To promote peace in religion he argues that man must stop using all names they regard the gods by and adopt new names common among all. As much as they should new symbols and language. Category:New VoldraniaCategory:HaisonuunaCategory:Religion